大乘起信論略述 1.92

1.92

論。智淨相者至滿足方便故　述曰。次下第三依名辯相。於中有二。先明智淨相。後顯不思議業相。智中有二。初直明淨相。後問答釋疑。前中亦二。先因後果。此初也。謂於地前依真如法內熏之力所流教法外聞熏力能修資糧加行善根。故言依法力熏習。若登地上契證真如。凡起諸行依真而修。故言如實修行。漸漸修習十地行至金剛位。因行既極。名滿足方便。

[Treatise:] "As for the phase of pure cognition… because of fulfilling the expedient means."

Commentary: Next, the third part distinguishes the phases according to their names. Herein are two parts: first, explaining the phase of pure cognition; second, revealing the phase of inconceivable activity. Within the [discussion of] cognition are two parts: first, directly explaining the pure phase; second, a question-and-answer to resolve doubts. Within the first are also two parts: first the cause, then the fruition. This is the first. That is, in the stages prior to the bhūmis, through the power of inner perfuming based on the phenomenon of tathatā and the power of outer hearing and perfuming from the teachings flowing forth [from it], one is able to cultivate the good roots of provisions and preparatory application; hence it says "perfumed by the power of the Dharma." When one ascends to the bhūmi stages and verifies tathatā, whenever one gives rise to practices, one cultivates them based on the real; hence it says "practicing in accordance with reality." Gradually cultivating the practices of the ten stages up to the vajra stage, when causal practices are perfected, it is termed "fulfilling the expedient means."